I have made another attempt to explain the truth in simple English in Plain Truths blog. Some of the readers suggested me to provide some scriptural statements supporting these posts. So, I have written Yoga Vedanta blog that gives references to the words of Lord.

I am currently studying Yoga VaasishTa and make few posts to the blog on wordpress.

Sunday, February 3, 2008

Answers to some basic philosophical problems

Om Sri Gurubhyo Namah

Before the Creation there was neither existence, nor non-existence, no space, no time, no action, no cause and no effect, no birth neither death.
There was only ONE nothing else winked.

Brahman desired to manifest. That was the start of creation. Brahma with the desire to manifest is called Iswara. This is the first limitation imposed by Brahma on himself. The desire to manifest - is the purpose of the Universe - Jagat.

Iswara indicated by pure existence, pure consciousness and pure bliss.

Iswara as pure consciousness contemplated to manifest in a divine and advitiya (the supreme one - without a second) manner. The Pranava (OM) was the outcome of the contemplation. The OMkara - the creator of OM is Iswara. "OM" - which is akshara the sabda encompassing A U M all the three aspects of Creation, Maintenance and Transformation. Which includes all the symbolic world called "Nama" which is name. The first name of Iswara was AHAM or I.

Iswara as the pure existence (sat) manifested as prakriti or the nature including space (Akasa), Air (Vayu), Energy (Teja), water (Ap), Gross Matter (Prudhvi) in a subtlest to grossest manner which is used as a multi dimensional screen to project the consciousness. It can be referred as the body of Iswara. This is also the "Rupa" of Iswara. (The Viswa-rupa)

Iswara as the pure bliss is the Purusha or the Enjoyer. For the Purusha as the enjoyer the Nama gets manifested as Rupa on the Universal screen due to the movement of Mind. This is sometimes referred as Mahat. The movement is referred to as Time.

Attachment of Jeeva:
During this universal show of Nama-Rupa, the Purusha who is the director, storywriter, scriptwriter and actor(s) gets deluded as one of the characters of the show and gets attached to a nama-rupa and forgetting his original director, scriptwriter role, starts living in the role of an individual character. This deluded character is often called as jeeva-atma or jeeva.

Due to the delusion and mis-identification, the jeeva starts to change the script of the show in the favor of the nama-rupa. Trying to re-write his own script (this jeeva is none other than the Iswara) going against the Iswara's will. Being grossly and subtly limited by the identification to the body, mind and intellect the jeeva starts suffering. Gets bound by the karma (action) and generates three kinds of karmas - fruits(sanchita, prarabdha and agami)

Birth and Death Cycle:
The jeeva assumes different name and forms due to the prarabdha governed by the universal law of karma and continue to suffer. After the end of pravrutti marga, the jeeva gets dis-inclined by the nama-rupa and starts looking for the source of all the misery by getting dispassionate.

Dispassion, Devotion and Liberation:
By the virtue of association with wise, and the grace of Iswara through the devotion, jeeva starts purifying the consciousness and starts inquiry into the reality of the shadow (the nama rupa which was believed as AHAM or I)

By the sraddha (faith) and other divine qualities, jeeva overcomes inertia (tamas), passion (rajas) and elevates to the composed (sattwa) state. From the pure sattwa state jeeve recognizes that the shadow limited by the nama-rupa is not the AHAM and it is only the Ego, and by giving up the limitations of nama-rupa realizes him to be the screen, the light and also the reel used to project the world. As soon as the mis-identifications goes, realization dawns. Purusha will only enjoy the show.

Differences of different schools:
Identifying one self with some nama-rupa is delusion, which is called the fundamental misidentification. This is the cause of bondage. The real meaning of Moksha is absolute fearlessness, absolute desirelessness, absolute stillness of the mind (or mano nasha or mearger with its source), absolute doubtlessness and absolute oneness with Brahma.

Duality in any way is the reason for fear, jealousy, insecurity, as one sees the other as different and a possibility of like and dislike causing all the duality. Trust, mistrust, like, dislike, love, hate or any other dual can only exists when a difference exists. The highest one can reach in believing duality is the state of Iswara. Even in that state the samsara exists. [Note that no jeeva-atma limited by identification can merge with Iswara. This is the theory of Duality which is correct from a dualistic perspective. By serving Iswara alone a dualist will reach the abode Iswara]

Purpose of World / Life: To manifest divinity.
Why suffering? : Due to misidentification of Self to be body mind and Intellect and trying to have complete free will to change everything in the world [ This leads to conflict and suffering]
How Real is World : World is as real as picture on the screen. It can't exist without screen (matter), light (atma) and reel (mind)
Why ethics? : To serve the purpose of life/world. They are derived from basic rules of iswara [Enjoy pleasure by playing the prescribed role without selfishness and without conflicting Iswara's Will; or suffer bound by the law of karma]
Karma & Free Will: Jeeva is fully free to achieve right knowledge by removing mis-identification and carry on his defined duty and submit all the fruit of action to god. Karma is the divine rule of ordaining fruits for the actions. Only Iswara is not bound by it.
Quality of Life: Ref. to purpose, the manifestation of Iswara is utmost high quality, hence it is required for every bound jeeva to attain perfection in what they do. [perfection means serving the Iswara's will and not to conflict with it]
Knowledge : All that knowledge attained from sense organs and mind turned externally is only relative truth. It continuously changes. Only the knowledge about the absolute reality is the ultimate truth. This is the only way for realization.
Bhakti: is an absolute prerequisite for realization. required to attain knowledge. indeed the bhakti and jnana are one and the same, thinking that they are different is ignorance.

Om Tat Sat.


PKBS said...

Impressive. As I write this, I sincerely hope the discussion initiated by the comment is actually carried forward.

While there are lot of spaces for taking a deviation, I will for the moment stick to two observations.

Concept of Bhakti and Jnana are only summarized, but not mentioned anywhere else in the discourse.

At a more fundamental level, it still does not provide a guideline to the right path or right karma. Infact, a casual reader can just about use any of these lines to justify whatever act he does. An islamic jihadist is a perfect example.

I am jealous. I can feel it creep through my spine. I know it is bad. If I forgo it, according to philosophy and truth, I would have achieved realization. I will not act based on it. But, I am also aware that if I do not act, somebody will pick up the promotion.

If promotion is an indication of perfection, how is the above duality resolved?

Prasad Chitta said...

Thanks for the comments

1. Dispassion, Devotion and Liberation: Deals with the importance of devotion, dispassion and enquiry.

2. You act. Never expect/deny a promotion. If you deserve you get it. If you don't you will not - no matter how jealous you are or no matter how much effort you put in.
God Bless You.

akshay said...

Before commenting on your blog, let me first clarify a few things.

1. What are your intentions for this blog? Is it intended as a private spiritual diary (like the Record of Yoga of Aurobindo) or as writings of a modern man's perception of Hindu philosophy (i.e., being founded on providing commentary, rather than a scholarly inquiry)?

2. Who is the audience?
Now, I know this might sound trivial, but you should give it some consideration en passant. For a person like me (a mere 17 year old ponderer), you should probably adopt a more practical approach, but for white collar workers, you might want to leave aside pragmatism and focus on some core philosophy as well (in an attempt to reverse the trend of emphasizing pragmatism, which in its craze for being efficient, compromises crucial aspects of the theory leaving it unexplained).

Prasad Chitta said...

1. It is not a scholarary enquiry. It is more of a logical enquiry into TRUTH. And this blog is just to record some such "thoughts" occur when the EGO is at its low.

2. NO specific audience. Anyone interested in enquiring into TRUTH are welcome to read and comment on it.

Thanks for your time in reading and putting comments from your point of view. Just feel free to leave any comment. Thanks.

PKBS said...

I beg to differ with your response to my earlier posit on promotion.

Another person attempting to get that promotion is your competitor. In the world driven by karmic credits, God decides whether you are a Arjuna or Karna.

Both try, and both are equally eligible. God sees who has better credits in karmic account and decides one is not eligible, suta putra.

Other suitors will anyway fall by the way side in this world of infinite swayamvaras.

At the cost of sounding overboard, I think, one should passionately act, use all the ways (marga) visible and allow God give you karmic credits and make judgements. Effectively a Draupadi will garland you on God's will.

Now, where in your scheme of things, does God come in?

Prasad Chitta said...

God comes into picture when you identify yourself with PKBS (name) and your current form (the body, mind and intellect) as you see other with a different name and form; start to compete. In this competition, most deserving one wins (as per the God's law of karma and karma phala) Both Good and Bad action bind you to your notion of I am this Body, Mind and Intellect.

This will not take you back to your original nature. As long as you see the other identify with name and form, you better do things as a service to God and not worry about the result. The current result is culmination of several past actions.

When you are finally got to a point where you want to understand your real nature, start inquiring "Who am I" rather than "Why am I"

Please read the post again with a question of "Who am I"

God Bless You.


praveen said...

The truth finding mission of who 'I' am and what have I come here will always go for a vedantist.prasad I think you are advaithist as i could sense from your writing.Do not you think advaitha is a better explanation to answer where is god question?somehow dvaithists do not feel comfortable in equating the atma with paramatma.
If you follow Geetha,krishna gives an advaithic tone when he says I am this,I am that.God is everywhere and the duality collapses moment you think about this.
your comments please...

Prasad Chitta said...


As long as one sees the other (duality persists), The Iswara is all powerful God, who is creating, maintaining and Transforming the whole world. As the limited soul identified with the name and form (AHAMKARA - the aham with doership) can't be equated to Iswara (God).

Only after realizing that this world can't exist independent of "I" or AHAM and that AHAM (without doership, Ego, attachment to name and form) is Brahma.

Hope this clarifies.

PKBS said...

As I said before, this post can be taken to any which direction you want.

Pragmatically, I want this to be taken to a level where a conscious man can understand and relate these concepts to his daily life.

One Mr.X threw a stone and broke some glasses during a recent violence. In his normal life, he is a great bhakta.

His recent act might have debited some numbers from his karmic account. But does he have a solution?

I believe, this post should be taken to a logical point, where common people like - the normal man converted to violent activist - can correlate to and desist from irresponsible act.

One of the greatest failures of this philosophy till date has been its percieved irrelavance to people who fight the world.

Prasad, can I request you to go that extra light year to unravel the mystery of this great concept and make it chewable to the common man?

Prasad Chitta said...

You said:
Prasad, can I request you to go that extra light year to unravel the mystery of this great concept and make it chewable to the common man?
My Answer:
There is no different common man and a spiritual man. All men are here as part of the Universal show. The universal law of Karma works its way through the credit and debit of the karmic account. When a man really want to understand the reality of the world, first what he need to do is to know who is the subject the "I". Once on the quest of search of the truth of "I" all the thoughts will get clarified themselves.

All that a common man need to do is to seriously ask WHO AM I?

Once you know the subject the "I" all the rest of world be understood easily along with its violence etc., Focus on the I and the WHO aspect first.

The world is as real as the picture on the screen. The screen is displaying a show on it. Just be and enjoy the show. Play your role as defined. Do play the role with utmost devotion to playing the role as service to the god. It is not just preaching.. practice this.. practice of this one single thing could be the best possible ethical instruction.
Only rule is never go against Iwwara's will.
You are absolutely free to choose to be attached to the body/mind or leave the attachment and see the whole as a whole.

God Bless you..

PKBS said...

The term karmic account, seems to have made way into your prose. I should consider myself lucky.

You are absolutely correct. Each individual has to self realize the concept of I.

Assuming that our karmic accounts are credited or debited based on our actions, you will agree that each of us need the right guidance to choose the appropriate actions.

Isn't working together to guide fellow human beings to do credit worthy actions, a good action in itself?

Gandhi said, "don't expect change, you be the agent of change". Can't we strive to make a difference in few people's lives, by guiding them to do good actions?

The big screen in front of you shows a small child running towards you. You also see a hurdle in front of the child that could trip and hurt her badly. Won't you try all your very best to remove the hurdle or atleast alert her, so that she can run happily and give you a warm hug?

Do not tell me that you will watch the girl trip over and claim that it is a result of the child's past action. Yes, she will trip for the above cause, but atleast you would have made an attempt to change the course. Right?

That is exactly what Krishna did while requesting Kaurava to avoid war. The same Krishna then motivated Arjuna see reason and execute war.

All these are just to let you know that, you can be the right agent of change. The I in you need to realize it and move to the next level.

Prasad Chitta said...


The utmost first priority is to realize the Self. Once self realized, with the right knowledge, you can be the part of the change. Or even the change itself.

Jnana (knowledge) includes all daivic qualities and ajnana (ignorance) includes all the asuric (daemonic) qualities.

But before realization, if one starts guiding the other, it is more like a blind man guiding the other blind men. That is what to be avoided. (very carefully)

If you like it or not, you are part of the change. Weather it is right or wrong. What is right? what is wrong? All these duals are relative.

In you small child running example, I (my ego) would surely do the level best to stop the girl tripping - when I (my ego) succeed
I attribute the success to Iswara. If I fail to stop her and when she trips and falls I still attribute the failure to Iswara and do the next action directed by Iswara as to do some first aid or any necessary care to be provided to the small child.

Following Dharma is the very important thing. Understand the Dharma, Practice and Preach it. Do whatever best deed you can in the daily life, as a service to the God. Do not attach a good deed to the Ego.. Good binds as much as Bad binds. It doesn't matter if the handcuffs are made of Iron or Gold when they are used to bind you.

God Bless you.

PKBS said...

You say that following dharma is important. The question is what is it that prevents from following it?

A Bhishma had to wage his war for Kaurava, despite knowing that he was on the wrong side.

Well, atleast Bhishma knew or realized who was wrong and was more constrained by circustances.

But how do you define dharma to you a devout Hindu? Is taking part in demolishing babar masjid, dharma? Or voicing against the same perpetrators, dharma?

If you observe carefully, bulk of the demolishing squad went in with an hatred towards muslim community. Well, hatred is an emotion.

The same observation will also lead you to another human behaviour displayed - bhakti: which again is an emotion. Ram bhaktas set things right, atleast that is what they say.

Now, between the two, which one is jnana and which one is ajnana?

Prasad Chitta said...

Now, between the two, which one is jnana and which one is ajnana?

A: "Jnana" in the above case is looking at the whole incident as the will of Iswara. In the Will of Iswara that incident has to take place. As someone related to this incident you as a jnani would try your level best to avoid the incident (like Bhishma by telling what is dharma to Dhritarastra and Duryodhana) but his role as a maha sainyadhyaksha of Kaurava army he as to fight the Kurukshetra war. He is a Jnani and did his duty in the Kurukshetra war.

The Ajnana (Ignorance) here is viewing this from a individual "I" perspective and getting attached to the name and form and getting involved in sorrow of kurukshetra war. Like Arjuna who refused to fight overcome by compassion of his kinsmen the the "I" here for Arjuna is the name Arjuna and the body, mind and skill of Arjuna.

What Bhagavan Sri Krishna did in the battlefield is to remove this Ajnana from Arjuna by giving him all the possible paths he has and letting him choose what he has to do. At the end of Srimad Bhagavad Gita Arjuna came out of delusion and accepted to be a humble instrument in the hands of Lord. He fought the Kurukshetra war.

Hope this clarifies.